A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 13

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 13

p. 210VERSE 12. Yea and all that will live godly in Christ Iesus, shall suffer persecution.

THe Apostle proceeds ab Hypothesi ad Thesin, having mentioned his own persecutions, he now comes to application. Every man can say in Thesi, he must expect persecutions, afflictions, &c. and 'tis good for us; but when we descend ad Hypothesin, from Generalls to particulars, and tell men that even they must undergoe persecutions, this sounds harsh, and is a hard saying. The Apostle therefore the better to animate Timothy and all the faithful against persecutions, he tells them 'tis no new thing, but the common lot of all the godly: and therefore he speaks emphatically, foreign & praeterea omnes. q. d. 'tis not onelyonly my lot to be persecuted, but all the Saints that have gone before me, yea and all that shall come after me, must certainly expect persecution. The way to heaven is not strawed with roses and carnal delights,Multi coelum quaerunt in terra, & sine ignominia gloriam, sine paupertate divitias, sine morte vitam, & sine certamine coronam sibt promittunt. Scultetus. but 'tis beset with many dangerous tentations and difficulties. Matth. 7.14. He that will be Christs, must take up his Crosse, Christ and the Crosse are inseparable. We must have fellowship with him in tribulation, if we expect to raign with him in glory. Rev. 1.9.

I shall explicate the words in the opening of the Doctrine.

Hence observe, All those that shew forth the power of Religion in a holy conversation, must certainly look for persecution.

1. I say All without exception, be they high or low, learned or unlearned, (qui conatur excipere, conatur decipere) if they walk in the power of Religion, must expect persecution. Isay a learned, holy man, and of the blood-royall, yet was sawen asunder. David a man after Gods own heart, a King, a man of rare accomplishments, a man of men, an expert souldier, a sweet Musitian, an amiable, mercifull, upright man, yet how was he pursued by Saul, reviled by Shemei, molested by Absolom, &c. seldome at rest. The better the man, the sooner persecuted; the Devill shoots his arrowes at the whitest marks. 'Tis the innocent, upright man, he and his Agents ayme at. Psalm 10.8. and 37.14. Revel. 7.9.14. innocent Abel is persecuted by wicked Cain. 1 Iohn 3.12. Isaack by Ismael, See more Mr. Burroughs Moses choice. cap. 3. p. 17. &c. Mr. Clerks Mirrour. cap. 96. Edit. 3.Gal, 4.29. Paul by Jewes and Gentiles, and Christ himself by Scribes and Pharises, who sought sometimes to catch him. Iohn 7.30.44. and anon to kill him. Iohn 5.16.18. and 8.59. Luke 4.29. and 13.31. This is a part of that Crosse which every disciple of Christ must carry. Matthew 16.24.

1. He must take it up, viz. cheerfully, God loves a cheerfull sufferer, as well as a cheerfull doer. It must not be thrown upon us against our wills, but it must be willingly taken up.

Cuique sua p…opria cruae est; uni ab uxore, alteri à pau pertate carcere, exilio, &c. à Lap.2. His Crosse (i. e.) that Crosse whatever it be which God hath allotted us, it must not be a Cross of our own making, but of Gods allotting.

3. His Crosse (i. e.) the greatest trialls, he must not onelyonly undergoe lesser trialls for Christ, but if he call him to the death of the Crosse, which was the most bitter and accursed death, he must not refuse it. This is that badge and cognizance by which the Church is p. 211distinguisht from all other societies. Isay 54.11. Oh thou afflicted and tossed with tempests. God feeds his people with the bread of Teares, they are the Saints diet. Psal. 80.5. this is that cup which all believers must drink off, and that Baptisme with which they must be baptized. Matth. 20.22, 23. The Church carrieth the Crosse with her, where ever she goes.Sanguine fandata est Ecelesia, sanguine coepit; Sanguine suc…revit, sanguine finis erit. She was at first founded in blood, she flourisheth and increaseth by bloud, and she euds in bloud. This plainly appeares both in sacred and Ecclesiasticall History.

1. In the Old Testament we read what sorrowes the Church endured by Egyptians, Assyrians, Cananites, Moabites, Ammonites, Ammorites, Perizites, Hittits, Hivits, Samaritans, Persians, Philistines. Elijah is persecuted by Iesabel. 1 Kings 19. Micaiah is imprisoned, 1 Kings 22. Zacharias stoned. 2 Chron. 24.20, 21, 22. Amos (7.12.) banisht Ieremy thice imprisoned, Daniel cast into the Lions den, and many tortures did the Saints then endure, as may be seen. Heb. 11.35. &c.

2. In the New Testament what persecutions were raised:

1. By the Jewes who crucified Christ, killed the Prophets, and Apostles, stoned Stephen, and scattered the Church. Acts 8.1, 2.

2. By the Gentiles, and Pagans in those ten bloody persecutions under the Romane Emperours, for 300. yeares after Christ, under Nero, Domitian, Trajan, Adrian, Maximian, Maxentius, Valerian, Decius, Dioclesian, &c.

3. By the Arrians, who banisht, burnt, and butchered the servants of Christ.

4. By the Turk, how many thousands of Christs Lambs hath that ravenous wolfe worried? and what devastations hath that wild Boare made in Christs Vine-yard?

5. By Antichrist, the Church hath longer and sharper trialls by that man of sin, then by all the rest; as appeares by the Martyrologies that are extant. The time would faile to tell of the cruell and barbarous Massacres in France, V. Mr. Clerks Martyrologies. Chap. 21. to chap. 40.Ireland, England, Scotland, Germany, **V. A Collection of Letters sent to the Protectour, concerning the barbarous murders in the Vallies of Piedmount.Savoy, &c. Rome-Antichristian hath been more cruell to the Saints, then ever Rome-Pagan was. Thus if we professe the Gospel in Power, we must look to be hated of All. Luke 21.17. Matth. 10.22. not absolutely (for some will embrace the Gospel and love us) but of very many, for so the particle all is oft used in Scripture. q. d. Where ever you carry the Gospel, you must expect opposition from some of all sorts, Acts 4.27. as Princes. Psal. 2.2. Prelates. Acts 4.1. from friends and foes, from strangers, and kindred. Matth. 10.21.34. &c. 1 Thes. 2.14, 15.

1. Sometimes the children of God fall out amongst themselves. Thus many times we see children of the same family to scratch and teare one another. Thus the Devill cast a bone of contention between Lot and Abraham. Between Paul and Barnabas there was a sharp contention, so that they departed from each other; though God turned it to the spreading of his Church. Acts 15.39, 41. So Paul and Peter fell out. Gal. 2.11. The best are but in part regenerate,Boni bonis per infirmitatem aut ignorantiam aliquando molestian exhibent. Estius. they have the root of Passion, Pride, Selfe-conceit, and all sorts of sin within them; there wants but a Temptation, and then (if God leave them to themselves) they may fall, it's hard to say how far. Asa (though otherwise a good man, yet) in a rage imprisons the Prophet for telling him of his faults, and oppresseth p. 212some of the people also. 2 Chronicles 16.20.

2. There are many secret enemies and false Brethren, that pretend to Religion and are seemingly holy, of such the Apostle complaines. Acts 26.28, 29, 30. 1 Cor. 11.26. Gal. 2.4. 'Twas a Cain which offered sacrifice that persecuted Abel. A circumcised Ismael, that scofft at Isaack.

Answ. Iudas which preacht Christ that betrayed him. The Scribes and Pharisees who pretended most to Religion, were Christs deadly enemies; he was crucified by such as stiled themselves Abrahams seed. Hence the Church complaines. Cant. 1.6. my mothers children were angry with me. (i. e.) the seeming children of my mother, or my mothers children by external profession. These, under pretence of Religion, are the greatest enemies to Religion, and under the name of the Church fight against it. As the greatest hatred is usually between men of the same profession, (figulus figulo invidet) so the greatest enemies to the Church are those vipers that lye in her own bowels, you must look to be cast out by these seeming Brethren, Isai 66.5. and to be counted as monsters, and that in Israel. Isay 8.18. if it be so now, wonder not, the world will be alwayes like it self, envious and harsh towards the good.

3. As for open enemies (we have seen before) how Gebal, and Ammon, and Amaleck, (Psal. 83.7.. &c.) Papists, Atheists and Infidels conspire her ruine. Hence the Church is compared to a Lilly amongst Thornes. Cant. 2.2. Tyranny on the one hand, and He…esie on the other. As ignorant Tyrants, so proud Hereticks are vexing Thornes in the sides of Gods Church. This lilly is sorely rent and torne by them. The one hurts the body, these later the soule; and so are the worse of the two. The one is a Lion for violence. Ieremy 4.7. the other is a Fox for fraudulence. Cant. 2.15. 'Tis a miracle of mercy to consider how the Lilly subsists in the midst of so many briars and thornes. How the Lords wheat growes in the midst of so many Tares, How his Doves live in the midst of so many birds of prey; and his Lambs in the midst of so many roaring Lions Were not the Almighty her defence, those bands of ungodlinesse would soon destroy her.

2. All that Will live godly.] a man may have many cold Velleities, wishings, and wouldings, and yet be never molested by Satan; but when men are set upon it, and are absolutely resolved with Ioshua [24, 15.] that they Will serve the Lord,Evangelio credere nihil aliud est quàm malis bellum indicere. and cleave to him with full purpose of heart. Dan. 1.8. Acts 11.23. when mens hearts are thus fixt on God, and his worship. Psal. 57.6. they must certainly look for persecution.

3. All that will Live.] if men would conceal their godlinesse in their breasts, and not shew it in their lives, they might pass on more quietly; but when men make open profession of their godlinesse to the disgrace of profanenesse, and by their holy lives, convince them of their wickednesse; this breeds persecution.

4. All that will live Godly.] A man may live civilly and soberly amongst his neighbo…rs, pay every man his dues, and so passe for a right honest man in the world, and be praised, not persecuted. But let a man begin to be truly godly,foreign. piè & rectè venerari Deum. Fidenter dico, minùs pie vivis si minùs persecutionem pateris. Greg. hating every false way, and walking in the power of religion, such a one shall certainly meet with persecution.

5. All that will live godly in Christ Iesus.] q. d. All that resolve in the vertue,Modum ostendit per quem solum possumus piè vivere (i. e.) fide Christi piè vivunt in Christo qui Deo serviunt in fide Christi. Estius strength, and power of Christ, to walk according to the Gospel of Christ must look for persesecution. A man may have a form of godliness, a shew p. 213and shadow of Piety and may escape troubles; but if a man be really godly and walk in the power of Religion, he must look for hatred and opposition,

6. Here we have the inevitable and common lot of all the faithful, viz. They shall suffer persecution:foreign, persecutionem patientur. V. Leigh Critica 5. in verbo foreign. 'tis not peradventure they may, but undoubtedly they shall. The Devil and his agents will persecute and pursue them. These Tygers connot endure such pleasant smells, that which delights others, drives them into a rage.

Objection, How are all the godly persecuted, when we see many good men pass quietly through the world, and never loose their goods or lives for Christ?

Answer, 1. God is pleased sometimes to grant unto his Church some Halcyon dayes, he gives them intervals and breathing fits that they may fit themselves for fresh encounters. The rod of the wicked shall not alwayes rest on the lot of the righteous least they faint and be weary.Nunquam bella bonis, nunquam certa mina desunt. Satans time of persecution is limited both in respect of manner and measure. Yet in the most peaceable times there will be some scoffing Ismalites, or some thorny Cananites to molest us, and keep our Faith, Patience and other Graces in exercise. These dogs will be barking when they cannot bite; and be raising lies and slanders when they can do nothing else.

2. Martyrs are of two sorts, Habitual ones, when a mans heart is ready to part with Father, Mother, and all for Christ, and thus every Godly man's a Martyr, quo ad animi praeparationem, dispositively and habitutually.

2. There's an actual Martyr, when a man actually forsakes all for Christ, and layes down his life for him. Now this high degree of Honour is peculiar to some, and not to all the godly; though all suffer, yet all suffer not in the same Degree,As all are not called to the like eminent services, so all are not called to the like eminent sufferings. Manner and Measure. God respects our infirmities, and hath one Discipline for young beginners and weak beleevers; and another for his old beaten souldiers; as Isay, Paul, Peter, Iohn Baptist, &c. All are not in the like troubles, yet none are altogether without troubles: and if men should let us alone, yet the Devil will not,, Revelations 2.10. Our life on Earth is a perpetual warfare, Iob 14.14. the end of one combate is but the beginning of another, within or without, in body, soul, goods or good name, we must still be exercised: So that albeit God call not all to a Degree of sufferings,We should suspect our selves when all prospers with us. I should be offended (saith Luther) if the world were not offended with me yet he exempts none from some Degree or other.

2. As we must look for persecution from all sorts of men; so we must prepare for persecutions of all sorts.

viz.

Cordis,

Oris

& Operis.

viz.

Mental,

Verbal,

Real.

1. In their hearts they hate you, and this is the root of all persecution. There is a setled enmity between Christs seed, and Satans seed, p. 214Genesis 3.15. to uphold us, Christ hath pronounced us blessed.

First, When men hate us. Secondly, When they separate us from them. Thirdly, When they reproach us: And fourthly, When they cast us out, Luke 6.22. Neither is it a light, but a cruel, deadly hatred, Psalm 25.19. They hate me with a cruel hatred, and try them with cruel mockings, Hebrewes 11.36. Sions enemies are cruel and have no mercy, Ier. 6.23. yea their mercies are cruelties, Proverbs 12.10. Neither doth God onelyonly observe the hatred, but also the look of his enemies; a sowre countenance is persecution in Gods esteem. Vultu laeditur pietas, Genesis 4.6. and 31.2.5. yea and a jeering gesture is observed by him, Isay, 57.4.

3. There's persecution in reproachful words.: Thus Ismaels mocking of Isaac is called persecution, Galathians 4.29. and the Martyrs of old were tried with cruel mockings, Hebrewes 11.36. Let a man live in the purest Church or Family in the world, and there professe Religion in the power of it, and he shall be sure to be smitten with the Tongue, what ever else befal him. Abraham had a well-ordered Family, yet Ismael was found there.

3. There's persecution in

Good-name,

Goods

& Person.

1. The Saints are oft tried in their Names, they passe through bad report, as well as good, 2 Corinthians 6.8. They are called mad, drunk, pestilent, turbulent persons, Acts 2.13. and 17.18, 19. and 28.22. Ieremy was counted a man of contention, a common barreter, Ier. 20.7.

2. In their goods, Ahab gets Naboths Vineyard, Iob is plundered of all. The Saints had their goods spoyled,Cum mundus propens… amat aliquem, id Argumentum est quod Deo non sit probatus, quippe mundus eum non amaret, nisi aliquod quod suum est videret in ipso, utpote conformitatem cum seculo praesenti: contra cum mundus odit aliquem, id argumentum est, quod verè bonus est. Rolloc. Hebrewes 10.34.

3. In person. The world loves her own, but she's a step-mother to the people of God. God hath chosen them out of the world, therefore the world hates them. Iohn 15.18.19. and 17.14.

1. They meet sometimes with blowes. Pashur smites Ieremy, and the Apostles were scourged, Acts 5.40.41. Matthew 10.17.

2. Bonds and imprisonment. Ioseph's put in the stocks, Ieremy is cast into the dungeon, Daniel into the Lions den, Paul and Silas into prison, Acts 16.24. and those Martyrs, Heb. 11.36.

3. They are brought before Kings and Rulers who are enraged against them; As Saul against David, Herod against Christ, and Nero against Paul.

4. They will excommunicate you, and cast you out, Isay 66.5. Iohn 9.34. and 16.2.

5. Banishment. David was banisht by Saul, Elijah by Ahab, Iohn was banisht into the Ile of Patmos, Revelations 1.9. so (Hebrewes, 1.3.8.) were the Saints of old.

6. Death it self. Iohn 16.2. the beast kills the Saints, Revelations 11.7, 8. We read of thirteen several Trials that the Saints endured, of which p. 215this was one, Hebrewes 11.33. to 38. Hence the Churches troubles are called, Great, Ier. 30.7. Lamentations 1.12. Cyprian tells us, that under Decius, some Christians were sowed up in skins of Lions or Bears, and then torn in pieces by dogs, others have been cast to Lions; some were drowned, others rosted, some thrown from rockes and dasht in pieces.V. Euseb. Hist. Engl. p. 319. and Clerkes Martyrolog. cap. 6, 7 &c. Deo chari domo privabantur, patrimonio spoliabantur, catenis premebantur, carceribus includebantur, bestiis objiciebantur, ignibus puniebantur. V. Godwin Jewish Antiquit. l. 5. c. 9.

Vse. This may inform us that temporal felicity and external prosperity is no mark of a true Church: 'Tis rather a mark of a false Church, for we read that the wicked oft flourish usque ad invidiam, Psalm 73. Ier. 12.1. but the Crosse is the proper badge of Christs Disciples. A true note of the Church must be proper and inseparable, but this is neither. For,

1. External prosperity is common to Turkes and Tartars, who have (for the most part) more External riches and Temporal felicitie, then the Church of God.

2. The Church is a true Church without it, persecution, and not carnal Peace is the badge of the true Church, as you have seen before. [But this point is so fully handled by others, that I shall refer you to them for further satisfaction. See Burroughs Moses choice, cap. 7. p. 62. Gerheards Loc. com. Tom. 3. p. 1314. D. Mortons Apolog. l. 2. c. 35. Camero. Tract. in quo Eccles. Rom. praejud. Exam. cap. 8. fol. p. 338, &c. Sharpii Cursus Theolog. P. 2. p. 185.

2. It shewes the folly of the Millinaries, who looke for a Church in this world that shall be free from troubles and free from persecution. Then shall the Saints on earth (if you will beleeve Doctor Homes) be Sinlesse, Sorrowlesse, Temptationlesse, &c. Now whether shall we beleeve Saint Paul, who tells us, that all who live godly (in this life) must suffer persecution, or a Doctor that is lead away with fancies, as I shall make appeare (God willing) when I come to 2 Tim. 4.1.

3. When you see God changing the condition of the Saints, do not you change your condition concerning them. Doe not c…nsure them for Hypocrites, and such as are hated of God. 'Twas the sinne of Iobs friends. We should judge wisely of the distressed, else we may soon condemne the Generation of the Righteous; not remembering that judgement usually begins at the House of God, 1 Peter 4.17. and the Church though blacke by reason of persecution and afflictions, yet is comely and lovely in respect of internal Graces, Canticles 1.5. though for a time she may lie amongst the Pots, sullied and collied with Tentations, yet at last she shall be as the wings of a Dove,See more Mr. Burroughs Moses choice, c. 7. p. 67. Nihil in…elicius eo, cui nihil infelix contigit. Seneca. Psalm 68.13. (i.) God will so blesse her with Grace and Peace, that in the conclusion she shall be admired for her beauty and Glory. Gold that is cast into the fire looseth nothing but its drosse. Stones by hewing and polishing are fitted for the building, and pruned Trees are most fruitfull. Remember that to be without Tentation is the sorest Tentation, Iob 21.7, &c. Hos. 4.14.17. Am…s 6.1. Psalm 55.19. Luke 6.26.

3. Sit down and cast what it will cost you, if you will be Christs Disciple: it may cost thee the losse of all thou hast, and yet thou hast made a good bargain; thou hast cause to rejoyce with the wise Mercant who parted with all to buy the Pearl, Matthew 13.44. A man may buy gold p. 216too dear, but he cannot buy Christ too dear; many when they first set upon Religion, promise themselves ease, liberty, riches, praise, &c. and when these weights are taken off (like Jacks or Clocks that move artificially, and not from any internal Principle of life) they stand still, and goe no further.See Mr. Ant. Burgess on Ioh. 17.12. Lect. 72. Morbus, signa, Cibus, blasphemia, dogma fuere. Causae cur Dominum …urba secuta fuit.John 17:12 A respective Religion is no Religion, when the heat of persecution ariseth, such fall away, Luke 8.13. as those did in our Saviours time that followed him for by-respects. Some to be cured of diseases, Matth. 4. Others followed him for their bellies, and for loaves, not for Love, Iohn 6.26. som out of curiosity to see the Miracles which he wrought, Iohn 6. Others out of malice to carp and cavil, Matthew 22.16, 17. OnelyOnly some few followed him out of Love and pure Devotion. Sit down then and aske your souls this Question, Can I part with all for Christ? can I rejoyce that I have any thing of worth to loose for him? if not, you are not fit to be Christs Disciple.Minus te amat O Deus, qui ali quod tecum amat, quod non propterte amat. Aug. He that prefers any thing before Christ is not worthy of him. O Lord (saith Austine) he loveth thee not as he should, who loveth any thing else but thee, which he loveth not for thee.

Objection, This will discourage men from embracing Religion to tell them of such sufferings, &c.

Answer, Not at all, for as our Tentations increase, so will our Consolations: As we meet with great troubles, so we shall finde great joy,foreign, abundet, redundet. Non dicit aequatur consolatio passionibus, sed exuberat, & longè major est. Theophil. 2 Cor. 1.5. If God single us out for Martyrs, he will give us the Consolations of the Martyrs. If he call us to extraordinary sufferings, he will give us extraordinary strength,See Sibel Tom. 3. concio 6. in Psal. 125.3. and Mr. Robinson, Ephes 6.13. Lect. 3.Ps 125:3Eph 6:13 He will give a comfortable issue with the Tentation, 1 Cor. 10.13. Bainam the Martyr who was burnt in Smith, when his arms and legs were halfe consumed:V. Tactica sacra. l. 2. c. 8. S. 4. p. 188.189. O ye Papists (said he) ye look for Miracles,V. Roberts on New-Covenant, l. 4 c. 5. S. 3. p. 1536, &c. here now ye may see one, For in this fire I feel no more pain then if I were in a bed of Downe; but 'tis to me as sweet as a bed of Roses.

2. Consider, the Lord doth not lay these Temptations on us to hurt us, but to better us, viz. to file off our rust, to keep us from security, to exercise our Graces, to make us conformable to Christ, who suffered be-before he was glorified,V. Perkins, CC l. 1. c. 8 p. 30. Luke 24.26. We must be like him not onelyonly in Sanctification, but in suffering, Iohn 15.18, 20. Romans 8.17, 18. There are certain remainders of Christs sufferings reserved for us, sweetned indeed by Christs Passion, yet unavoydable by all Christs Disciples, Colossians, 1.24. Philippians, 3.10, 11. 1 Peter, 4.13. Matthew, 20.18, 19. 2 Timothy 2.11, 12. They make us conformable to all the Saints, Matthew 5.12. they are the same afflictions which our brethren have tasted of. 1 Peter, 5.9. all the Fraternity have gone to Heaven this way. By these he weans us from the World. When Elijah was pursued by Israel, then he desires to die, when all is Peace we are apt to say, It's good being here; but God will have have us to see that here is not our rest. We are but strangeers here, and may not fall in love with our Inne, instead of our Home. Strangers in a Forrein Land oft meet with hard usage, and therefore long to be at home. Hence God drops some gall into our creature-comforts, Isaac hath a profane Esau to exercise him. David hath a rebellious Absolom, and Adonijah that rise against him. Iob with his wealth hath a profane wife, Iob 2.9.10. Meck Moses hath a froward Zipporah. Lastly, God doth it to advance us.

p. 2171. To hono…r here; Iosephs abasement was the way to advancement, Davids troubles the way to a Kingdome, Daniel must be cast into the Lions Den before he be the second in the Realm. The way to Sion lyes through the Valley of Baca (i.) the Valley of tears. We must passe through a wildernesse ere we can come to Canaan. Hereby we Honour God, and so bring Honour to our selves. God hath much Honour by his suffering servants, when out of love to him they can sacrifice their lives and estates for him. God glories in such, as he suffers in their sufferings, so he triumphs in their conquests. Hereby we bring more glory to God (in some sense) then the Saints and Angels in Heaven do: for there's no persecutions nor losses for Christ there. So that if the Angels in Heaven were capable of envie, they would even envie the Saints in their sufferings for Christ.

2. These are the way to everlasting Honour. As women are said to be saved by child-bearing, not as a meritorious cause, but as a way which God hath sanctified for the salvation of such as beleeve: so those light and short afflictions work for us an exceeding eternal weight of glory,foreign. (i.) excellentissimè excellens, Hebraeo more verbum geminans Apostolus summam quandam excellentiam indicat. Grotius. 2 Cor. 4.17. not by way of merit, but as a means ordained by God for our salvation, 1 Peter 4.13.14. Have an eye to the recompence of reward; if your sufferings be great, yet remember your reward is greater: 'tis an unconceiveable reward beyond the Tongues expression, or the hearts imagination. First 'tis a weight of Glory. Secondly, An Eternal weight of Glory. Thirdly, 'Tis a far more exceeding Eternal weight of Glory. If you loose fading, you shall have enduring substance,Patiuntur parva ut p…tiantur magna. Aug. Heb. 10.34. if you loose temporals, you shall have eternals, Matth. 5.11. loose what ye can for Christ, you could never bring them to a better market, we shall have a hundred for one in this life, and in the world to come life everlasting. So that our sufferings here are not worthy to be compared to the Glory which shall be revealed Rom. 8.18. as you have confest Christ here, so he will acknowledge you at that great day, Matthew 10.32.33. and as you have suffered more for him then others have done, so you shall have a higher degree of Glory, Matt. 19.28, 29.

[See more, Yongs benefit of affliction, cap. 1. Sibs Cordials, p. 160. Calvins Instit. l. 3. c. 8. S. 7.8. Bifields Mirrour, Treat. of Promises, cap. 8. p. 336. and Gods Treasury. c. 28.

Objection, But I see my persecutors flourish in health, wealth, prosperity, whilest I am poor, persecuted and low.

Answer, Fret not your self because of prosperous wicked men, for they shall soon come down, Psalm 31.1, 2.13.35, 36. and 73.19, 20. 'tis a righteous thing with God to render tribulation to them that trouble you, 2 Thes. 1.6. and though they be many that rise against the Church yet the Lord hath said, he'l make Ierusalem a burthensome stone to All people, be they never so many or mighty. Zach. 12.3. they shall but wound and cut themselves that meddle with her, they shall all have enough of it who ever they be: as we see in Pharaoh, Saul, Senacherib, Iesabel, Haman, Herod, the Moabites and the Iewes who persecuted Christ and his Apostles are to this day a cursed, dispersed people. Be not therefore terrified by your adversaries, Phillippians, 1.28. though they be great, yet there is a greater then they, though they plot, yet God hath a plot above their plots, he sits in Heaven and laughs them to scorn, Psalm 2. they are ludibria coeli, though terrores mundi: Psalm 37.12. the wicked plot, p. 218Verse 13. God comes between the plot and the execution and mars all; He snares the wicked in their own devices, Psalm 9.16. Higgaon, Selah. This is a matter worthy of our chifest meditation. God will punish all wicked men,Significat rem summé meditandam & dignam quae in imo reponatur anim…. Higgaion: comes from a root which signifieth to publish with the mouth, and to meditate with the heart Si qui persecutionem patiuntur, beati; qui faciunt quid sunt? Chrysost. but persecutors of his people, especially. As the Martyrs shall have the highest joy, so their persecutor shall have the deepest sorrow. There is a neere Union between Christ and his Church, he is the Head, and and they are his Members; he the Vine, and they the branches; he the husband, and they his Spouse, Col. 1.18.Non solùm amicorum b…na, sea & mala sunt communia. Eph. 1.22. & 4.15, 16. & 3.30. and therefore he must needs be sensible of the wrongs which are done to them, Acts 9.4, 5. Isay 63.9. Zach. 2.8. Christ and his people have common friends and common foes. Francis the first, after he had commanded the destruction of the Protestants, was never his own man after. Winceslaus King of the Bohemians, within 18. dayes after he had marked out the names of some Christians to death,Ra…o antecedentem seclestum deseruit pede paena claudo. Hor. 1.3. Ode. 3. See Mr. …olton …nstruct. for Comfort. Afflict. Con. P. 1. ch. 10.11, 12. Gataker, Serm. on Psal. 48.7, 8. fol. p 312. Theater of Gods judgements; l. 1. c. 9.10, 11. Mr. William Cooper on Zach. 122.1649. Mr. Clerks Mirror c. 96. & 83. and Downams Guide to Godliness, l 6 c. 8.Ps 48:7Ps 48:8 was smitten himself. Though wicked men may forget their wickedness, yet God will not, Amos 8.7. he can tell Amilek 400. years after what he did against Israel, and punisheth him for it, 1 Sam. 15.2, 3. God will destroy the destroyers of his people. If Pharaoh persue Israel, God will pursue Phara…h. If Mount Seir slay Israel, God will destroy Mount Seir, Ezek. 45. per totum. If Pashur smite Ieremy, God will smite Pashur. If Ieroboam stretch forth his hand against the Prophet, that hand shall wither. If Herod vex the Church, Vermin shall vexe him. And however persecutors may escape in this life, yet they are sure to pay for it in the next, Phillippians 1.28.If he deserve to have a milstone hanged about his neck who offendeth but one of these litle ones; how many milstones do they deserve to have hanged about their necks, who offend many of these. 2. Thessalonians 1.6, 7.9. Rev. 19.20. and 20.10. let us comfort our selves with the remembrance of that great day. Here many times they live longest, who deserve not to live at all: Here the Israelites make brick, whilest the Egyptians dwell at ease: David is in want, whilest Nabal abounds. Here Sion (oft'times) is Babylons captive, and they that deserve nothing, are Lords of all: yet this is our comfort, the day of the Lord will come, and then we shall be above, and our enemies shall be beneath. Now they cite us to their bar,Et ego cito vos omnes respondeatis mihi coram altissimo & justissimo judice post centum annos. and we cite them as Ierom of Prague did his adversaries to Gods Bar. I summon you all to answer me shortly before the great and just Judge of all the world. They prepare evils for the Church, and God prepares rods for them. God is jealous over Ierusalem for the wrong that is done to her, Zach. 1.4. and though he bear long, yet he will not alwaies bear. Tempus erit Turno. There's a time when they shall pay full dearly for medling with such holy things, Ier. 2.3. God hath prepared arrowes for to shoot at persecutors, Psalm 7.13. and rather then fail he will make their own arrowes to wound themselves, and fall on their own pates, Psal. 37.14.13. The fire that should have burnt the 3 young men, Daniel 3. burnt those that threw them in, and the Lions which should have devoured Daniel, devoured his enemies, Daniel 6.

See Downams Warfare, p 3. l. 1. c. 1. …otal.Lastly, Prepare for trials, look for storms; as sure as now we live, so sure a change will come, how soon we know not. We should therefore with Ioseph in those years of plenty, prepare for years of scarcity, and in the highest prosperity remember the dayes of adversity, for they may be many; so did Iob. 3.23.

p. 219Rules.

That we may be Real Martyrs, and suffer rightly.

1. The man must be good. The person must please, before the suffering can please. Uprightnesse breeds boldnesse, and the Holiest men have ever proved the happiest Martyrs; as we see in Paul, Latimer, Bradford, &c.

2. The End must be good. 'Tis that which denominates the Action; a man may seem to die for the Truth, yet not in Truth, nor out of love to Christ and his Truth, but for ambition and vain glory, 1 Cor. 13.7. such suffer Iactatione magis quàm delectatione for selfe ends, and not out of love to Christ, and so loose all.

3. The matter and cause for which we suffer must be good:C…usa, non Martyrium, facit Martyrem for 'tis not the suffering, but the cause which we suffer for, which makes a Martyr. We are never blest unlesse we suffer for Righteousnesse sake, Matth. 5.11. When men suffer as murtherers, malefactors, blasphemers, and disturbers of the Peace of the Nation (as the Quakers do) this is cause of shame; but if a man suffer as a Christian its cause of rejoycing, 1 Peter 3.14. and 4.15, 16. When men hate and persecute us, not for any evil, that we have done but because we will not do evil, but study to please God, and serve him in sincerity; when 'tis for Christs sake that we are killed (Rom. 8.36.) then our sufferings are the sufferings of Christ, and reflect upon him, so that he takes them as done to himself, Matt. 25.45. Acts 9.4. Heb. 11 26.

4. The manner of our sufferings must be right.

1. It must be patiently, without murmuring or repineing: loose this, and you loose the reward of all your sufferings, 1 Peter 2.19, 20. if when ye do well and suffer for it, you take it patiently, this is acceptable with God,Hoc est vald… gratum De…. à Lap. or (as the Original renders it) foreign, God will thank you for this. This is stupenda condescentio, a wonderful condescension, that God should account himselfe gratified, and as it were beholding to such sufferers. To make you Patient, consider, that these persecutions and trials come not upon us by chance or fortune, or according to the pleasure of men or devils, but by Gods Decree and fore-appointment and special providence, There is no evil (in this kinde) but it comes from God, Amos 3.6. Deuteronomy 32.39. 2 Samuel 16.10, 11. Psalm 39.9. Iob 1.21. Isay 45.7. Hosea 6.1. I create evil, not the evil of sinne, but the evil of punishment, which to our apprehension and feeling is evil. Sin is simply & per se evil, but these sufferings foreign and in our apprehension onelyonly; whatever the Instruments of our troubles are yet God is the Orderer and disposer of them. Iosephs Brethren sell him into Egypt, I, but God disposed it unto good, Gen. 50.20. the Assyrian is but Gods rod, which can do nothing without the hand that moves it, Isay 10.5. they have onelyonly a dispensative power from God. As our Saviour told Pilate, so we may say to all the wicked, they have no power to take a hair from our heads unlesse it be given them from above, Iohn 19. Herod, Iudas, Pilate and the Iewes, and the Devil had all ends of their own in persecuting Christ, yet did they nothing but what God had fore-ordained and decreed should be done, Acts 4.28. God hath fore-ordained the Beginning, End, Quantity and Quality of our Sufferings, Romans 8.18. 1 Thessalonians 3.3. God deals with us as a father doth with his children, turning all to their good, Romans 8.28. There is nothing will still the Soul like this, viz. that 'tis the Lord who in wisedom and love is pleased thus to try us, we shall never be dumb and silent, till we see 'tis the Lord that doth it.

p. 2202. We must not onelyonly beare these Trials Patiently (so as a Heathen may doe) but Ioyfully. When we suffer for Righteousnesse sake, we must be exceeding glad and even leap for joy, Luke 6.22, 23. Though the flesh repine yet God would have us to mount; it Joy, all Joy, when we fall not into one or two, but into Varietie of Tentations, viz. banishment, imprisonment, losse of goods, Friends, &c. Iam. 1.2. We must glory in Tribulation, Romans 5.3. Rejoyce even to Gloriation. The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ, Acts 5.41, 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus, Galathians 6.17. He had been whipt, and stoned, and stocked, and he carried the marks of these as so many badges of honour. Yea, he chose rather to glory in tribulation and sufferings, then in his Revelations and raptures into the third Heavens, 2 Corinthians 11.23.24, 30. His Glorying was in the Crosse of Christ, Colossians 1.24. 2 Corinthians 7.4.See more Mr. Byfield on 1 Pet. 1.6.1 Pet 1:6 Ephesians 3.13. Philippians 2.17. Iohn did not boast that he was an Evangelist, or of his Revelations, but that he was a brother in Tribulation, Revelations 1.9. 'Tis said of the Primitive Christians, that they rejoyced in loosing their goods for Christ, Hebrewes 10.34. and the Thessalonians received the word in much affliction and joy, 1 Thessalonian. 1.6. and Paul exceedingly desired to be made conformable to Christ even in his sufferings, Philippians 3.10. Ignatius cryed, Let sire, crosse, breaking of my bones come, quartering of my members, crushing my body, and all the torments that Man and Devil can invent; so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death, He boldly answers, (foreign.) O that I might die for the Truth!Nil praeter peccatum timeo.

When Eudoxa the Empresse threatned Chrysostom, He sent her word that he had learned to fear nothing but sinne. A noble spirit knows not what discouragement means, but like the valiant horse he breaks through dangers, Iob 3.22, 23. He triumphs in the midst of Trials, and in an holy securitie he laughs at troubles, Iob 5.22. Psalm 46. Romans 8.37, 38. They onelyonly are the Men that in a Spirituall sense doe tread on the Lion, the Aspe and Adder, Psalm 91.13. The water in Wether-glasses riseth highest when the Wether is foulest: So Gods People when at worst, then are they best:See Mr. Strong 31. Serm. Hab. 3.17. p. 148.Hab 3:17 when they have nothing in the creature, they have most of God, Habakkuk 3.17, 18. Sense can say, if we want Figges yet we have Wine to cheer us; and if the Vine should fail, yet the Olive may help for a time; or if these should fail, yet we have Corn in our Fields to support us; or if a Famine should come, yet if the Pastures abound with Flockes, that will be some help; or if the Flocks abroad should fail, yet the Herds of the stall at home may support us. Thus far Sense may goe. But when all these fail, and no outward comfort can be seen, yet then can a Beleever rejoyce in his God. This is the Happynesse of Gods People, let things goe how they will or can, yet he either doth, or may comfort himselfe in his God. When nothing but darkenesse is upon the Creature, then Habbakuk hath an Yet, and David a But, wherewith to comfort and encourage themselves, 1 Samuel 30.6. It may shame us who are cast downe by every light Affliction; when we consider Davids condition at that time; he comes to Ziglag, which was given him for a Refuge, He findeth the Citty burnt, the Inhabitants taken Captive, and amongst the rest, his Wives and his Souldiers which should have ayded him, they speake of stoning him, p. 221yet in the midst of all these difficulties David corroborates himself in the Lord his God.Roboravit se à Mont▪ consortatus est. Vulg. confirma…vit se. Syr…ac We use to rejoyce in gifts, especially if one should give us a whole kingdom; but 'tis a greater Honour to be a Martyr for Christ, then to be a Monarh of the world. Heb. 11.26. 'Tis a great priviledge, and a high Prerogative to suffer for the Gospel, 'tis no common gift, but 'tis a gift of free-grace, and speciall love, All the elect are called to be believers, but not to be publick sufferers. Suffering for the Gospel is in some respect a priviledge above believing the Gospel.foreign, gratis datum est. Beza. It is given by grace. Bodin. Daemonom. l. 4. c. 3. è Tertul. Phil. 1.29. such are the house and habitation of Gods Spirit, there he rests, and desires to dwell. 1 Pet. 4.14. the Spirit of God will bring them to glory, or the glorious Spirit of God will dwell in them in a glorious manner, aud fill them full of Joy and Peace in believing. This made the Saints so forward in the Primitive times to suffer for Christ, that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome. I have read of a woman that in the time of Valens the Emperour, ran with her haire loose about her eares, and her child in her armes, to the place where the Martyrs were slain, and being askt whither she ran, she answered, Crownes are given to day, and I will be partakers with them. Thus in the reign of Charles the ninth, when the Duke of Subaudia misused aud persecuted the men of the Valleyes, burnt down their houses, cut down their Trees, took away their cattle and armes, &c. They fled to the top of a mountain covered with snow, with their wives and children; yet not one of them, no not one of the women once wept or were dismayed: but praised God who counted them worthy to suffer for his name, and had turned their houses into Ashes, to throw in the eyes of Antichrist.

Object. This joy and comfort was peculiar to the Saints of those times, but we cannot expect the like.

Answ. As it was, so it is, Gods people still find it true, when ever they are afflicted from God, or for God, then they are comforted by God. When they are most weak in themselves, then are they most strong in God; when they are without comfort from the world, they are not without comfort from God. When the worlds breasts are dryed up, then the Heavens and promises breast is full, and running over with consolation. When they cannot rejoyce in the Crosse, yet they can in the benefit of the Crosse. We are glad of a foul day in drought, for the benefit it brings to the earth.

Quest. Whence comes it that the Saints are so full of joy in their sufferings?

Answ. 1. Negatively, it proceeds not from any stupidity, or sinfull insensibility of Gods hand in the triall.

2. It proceeds not from any naturall or moral courage and stoutnesse of spirit, which may make a man to beare some trials with an Heroick mind, as some of the Heathens did. But Affirmatively, a Saints joy proceeds from three things.

1. From an enlightened understanding, there is first spiritual light in the Head, and then spiritual joy in the Heart.

1. They know what God is to them.

2. They know what the promises are.

3. They know the benefit of these tentations, and what need they have of them. And this is the fouudation of their joy. Iames 1.2, 3. out of judgement they really account it joy, all joy when they fall into variety of tentations, Knowing that the triall of faith worketh patience. Did men but know what God is, and what it is to have a God to live on, and a p. 222Saviour to trust in, and the promises to go to and fill our empty Vessels, they would not whine under their sufferings as they do.

2. It proceeds from an Active and Vigorous faith. Faith is a fruitful and cheerfull Grace, therefore it is called the joy of faith. (Phil. 1.25.) because it brings abundance of joy in every condition. 1 Pet. 1.8. Faith is the mouth to draw comfort. Now the child never drawes the breast so well as when 'tis very hungry. The fire never burns so hot as in winter, and faith is never stronger then in affliction. It goes to God, and goes to the promises of God, and to the providences of God, ad draws them all, and so fills the soul with comfort.

3. This joy proceeds from the wisdom and goodnesse of God, who is pleased to give out most of himself, when we have least of the creature. Iacob when he was going out of his own country, was brought to much hardship, and had nothing but a heap of stones for his Pillar; yet then had he the Visions of God. God is pleased to reserve the sweetest manifestations from the bitterest afflictions. The fountain runs most sweetly, when the Cistern is broken. When comforts are most needed, they will be most prized. The Traveller in Summer, when the Sunne shines, cast's off his cloak, but in winter, or when the wind blowes hard, he wraps it closer to him. So when we bathe our selves in creature comforts, we value not the promises of God, but when we are stript of all, then we look after God. When the salt waters are dryed up, then there are fresh springs in God.

Quest. But do all Gods servants attain a like measure of joy under the Crosse?

Answ. No, for, 1. Some are dejected, and have little comfort without, and lesse within. The creature is bitter, and God is not sweet. Many can speak of Gods Supporting presence, but not of Gods Ioying presence. Now this proceeds either from Gods soveraignty, who may do with his own what he pleases, to this we must submit; or form our non-acting of faith, of which we must be ashamed.

2. All have not this joy in the same measure; some can say, I am joyfull; but Paul sayes I am exceeding joyfull. 2 Cor. 7.4. There is a measure for comfort, as well as for Grace.

3. Those that have the highest comforts in God, yet sometimes under this or that crosse, their comforts may faile them, as we see in Elijah, who fled for fear. And David who had sometimes the heart of a Lion, yet cryes out in a tentation, I shall one day perish by the hand of Saul. So he lookt on Absoloms death as a misery (and over-mourns for it) when 'twas a mercy

4. The Saints have usually more comfort in their afflictions for God, then in their afflictions from God. When a man suffers for God in wayes of well-doing, these are for Gods glory, and 'tis a Christians glory, and so brings joy. But afflictions from God are a Christians shame, they cannot so much joy in them, it takes off the comfort, when we suffer immediately by Gods hand for sin, and so loose our estates, friends, health, &c. 'Tis my sin that hath brought those crosses and losses on me, I abused them, and therefore I am deprived of them; this damps our joy. By this we see that the evill of sin is worse then the evill of suffering; for the one is the bane of comfort, and the other is the Inlet of comfort. There is a great deal of difference between the Poyson of a Toad, and the bitternesse of wormwood, the one is not pleasant but bitter, yet wholesome: but Poyson though pleasant, is deadly. Sin like the Poyson of a Toade is p. 223mortall. Crosses are but the bitternesse of wormwood, though it be bitter in the mouth, it is sweet in the belly. Therefore fear sin more then suffering.

2. See the happinesse of a child of God. Take him at worst, and he's better then a wicked man at best. The one in prosperity hath no joy, the other in adversity is full of joy. A wicked man at best is but sad, or if he sing, 'tis like a bird in a Cage, he's the Devills prisoner still, if he have not all that he desires, all that he hath is nothing, Ahab is not well, unlesse he have Naboths Vine-yard, Haman (with all his honour) is not pleased, if Mordecai bow not the knee to him. But a good man if he have nothing, yet he hath all, because he hath the God of all, and in him alone he can be chearfull. And if Gods servants have so much sweetnesse in their sufferings, oh how sweet will heaven be and what joy in God will the Saints have in glory. If their bitter be so sweet, what will their sweet be? if their night be so light, what will their day be? If the Saints have so much joy whilest they are here below, have but little communion with God, what will be the joy when they shall lye in the bosome of God to all eternity, being freed from sin and sorrow? Oh then get interest and propriety in God, get assurance that he is yours, and then though all Creature-comforts faile, yet you may rejoyce. Hab. 3.17, 18. though you want Starre-light, yet you have Sun-light; having God for your Portion, you have the Fountain, the Mine, the Treasury, you have an All-suffering, an everlasting Portion, you cannot want. Psal. 23.1. Gen. 17.1. if David will have comfort, he must have interest in God. 2 Sam. 30.6. Then David comforted himself in the Lord His God. That word My, is a little word, but full of sweetnesse, the worldling rejoyces when he can say, this is My house, and My Land, and My Revenue. So when a Christian can clear up his interest in God, and can truly say with Thomas, My Lord, and My God, let such a one be sad if he can, said Luther.

2. Act your faith, according to a Christians faith, such is his joy. He that's full of faith, shall be full of joy. Hab. 3.17. Psal. 27.18. Rom. 5.1, 2, 3. Cling to. Heb. 10.34. the promises, when there's the greatest darknesse upon Providence.

3. Be much in Prayer, 'tis the Praying Christian that is the Rejoycing Christian. Iohn 16.24. Hannah after she had been at Prayer, was no more sad. 1 Sam. 1.15, 18. Hence Luther calls Prayer the Leeches of his cares. And when the Apostle would have us careful in nothing. viz. with a diffidential, vexing, tormenting care, presently he addes Prayer as the remedy. Phil. 4.6, 7. So observe that connexion. 1 Thes. 5.16. Rejoyce evermore. But how shall we attain it? why pray without ceasing. Constant praying, is the way to constant Rejoycing.